Reuven, as the firstborn and the initial seed of Yaakov, was anticipated to embody excellence in every aspect. Given Yaakov’s holiness, it seemed fitting for his firstborn to possess elevated qualities, credentials, and blessings.
Yaakov, in his discourse with Reuven before his passing, alludes to this expectation. He addresses Reuven, emphasizing his status as the firstborn and the initial seed, a remarkable event considering Yaakov’s age of over 80 years and a life without omissions until then.
The term “Yeter Se’et v’Yeter Az” holds significance. Rashi, drawing from the Midrash, interprets “Yeter” as an additional aspect that Reuven was meant to have. Beyond being the firstborn, he was meant to embody “Se’et,” a reference to the language of the Birkat Kohanim, the blessing of the priests who raise their hands (Nesiat Kapayim) during the blessing. Reuven was intended to be a Kohen, with the responsibility of blessing others by raising his hands. Furthermore, “v’Yeter Az” suggests boldness or leadership, symbolized by “Az,” which, according to Rashi, alludes to Malkhut (kingship).
Yaakov asserts that Reuven forfeited these privileges. He lost the birthright, which entailed inheritance rights to the land and a double portion, a destiny that ultimately befell Yosef. Yosef, becoming the two tribes of Ephraim and Manasseh, received a double portion for his descendants in the Holy Land. Consequently, Reuven lost also the priesthood (Se’et, which went to Levi), and the kingship (Az, which went to Judah, exemplified through David HaMelech, and so forth).
Why? “Pachaz KaMayim”. The term “Pachaz” signifies being quick, hasty, akin to water flowing rapidly. Due to your impulsive actions, comparable to the swift flow of water that cannot be halted, “Al-Totar”, you will not retain this. The term “Yeter” here refers to the additional privileges—having the birthright, the Kehuna (priesthood), and the Malkhut (kingship). While you may remain the firstborn in chronological order, that’s where it stops. You won’t possess the birthright, the inheritance of the Holy Land, the Kehuna, or the Malkhut.
Why this punishment? Because your hastiness led to wrongdoing. What precisely did you do wrong? “Ki Alita Mishkeve Avicha—because you ascended onto your father’s bed. As Rashi explains, Yaakov is addressing his son Reuven, highlighting the incident where Reuven moved Yaakov’s bed. After Rachel Imenu, the primary wife for whom Yaakov toiled for, passed away, Yaakov relocated his bed into the tent of Bilhah, the maidservant of Rachels. By moving his bed, Yaakov indicated that his primary sleeping quarters would now be in Bilhah’s tent. Instead of logically choosing Leah, who was Rachel’s sister and the elder one, Yaakov chose Bilhah. Rashi, quoting the Midrash, suggests that Reuven, feeling aggrieved that his mother had already conceded to his aunt Rachel, couldn’t tolerate the thought of his mother being in competition with the maidservant Bilhah. In response, he moved the bed into Leah’s tent.
Yaakov rebukes Reuven for this action, emphasizing that Reuven’s impulsive decision cost him the privileges he was meant to receive.
There are profound questions here on a deeper level. What do Rachel and Leah symbolize? Their characteristics are reflected in the names given by the Arizal and the Zohar to Tikkun Chatzot, the Midnight Lament. Every Jew whose heart is touched by the Fear of Heaven should wake up early enough to mourn over the destruction of the Temple. This mourning is expressed through the recitation of specific dirges, prayers, and psalms, divided into two parts: Tikkun Rachel and Tikkun Leah.
Tikkun Rachel, the initial part of Tikkun Chatzot, involves intense mourning, incorporating dirges from the Book of Eicha, Yirmiyahu, etc., that focus on the sorrow surrounding the Temple’s destruction. On the other hand, Tikkun Leah consists of uplifting psalms from the Book of Tehillim, conveying a more positive and elevated tone. Tikkun Rachel is recited on nights preceding days when Tachanun will be said in the synagogue. Tachanun is an expression of guilt and mourning, and Rachel symbolizes this aspect.
Rachel died in childbirth when giving birth to Binyamin. Interestingly, Reb Noson notes that Rachel believed the main way to bring Mashiach was through continuous crying and mourning. This belief is reflected in her naming of Binyamin as “Ben Oni,” meaning the son of my mourning.
Rachel envisioned the restoration of the Temple through Jews crying and mourning, especially at midnight. However, Yaakov had a different perspective. He named Binyamin, stating that while mourning is essential, it should be a small and minimal part of one’s day and life. Yaakov emphasized that the primary force to bring Mashiach and rebuild the temple is Simcha—joy. As the saying goes, “Ki Be’Simcha Tetzel”—in joy, you shall go forth.
Yamin, the right side, signifies Chesed, which is associated with kindness, light, and joy. While acknowledging the importance of mourning, Yamin emphasizes the primacy of Simcha, joy. Rachel’s essence is intertwined with mourning, suffering, and pain, as she believed in the transformative power of these experiences. Yaakov, recognizing the principle of “no pain, no gain,” sought to connect with Rachel’s approach as a means of advancing in life.
Leah, however, embodies joy and Simcha at a higher level, representing a realm of light. Leah’s names for her sons express gratitude and thanks to Hashem, reflecting a joyous and happy demeanor.
Reuven’s loss was a consequence of his impulsive actions, which resulted in him forfeiting the Bechora and the Kehuna
Drawing from Likutey Moharan Lesson 24, the distinction between Rachel and Leah becomes clear. Rachel signifies the arduous work of elevating holiness and happiness trapped in exile, navigating from the depths of the kelipot and sadness to build upwards. Leah, in contrast, represents the result—the jackpot, the geula mentality where everything is amazing and light. Tikkun Leah, consisting of psalms of praises, is recited almost every night, reflecting the upbeat and joyous aspect. Tikkun Rachel is reserved for days of allowed mourning, aligning with a somber mood when Tachanun is said.
Rachel and Leah embody distinct spiritual concepts. Rachel’s essence is rooted in earthly struggles, mourning, and pain, as a means to attain genuine Simcha. Yosef, her son, exemplified this principle by achieving success through continuous joy despite facing dire straits. Yosef’s joyous nature, stemming from Rachel, highlights the idea that enduring difficulty and darkness can lead to authentic happiness—although this journey requires hard work.
Leah, on the other hand, personifies the result, representing high joy, Simcha, and a Geula mentality (the mentality of redemption). After Rachel’s passing, Reuven mistakenly believed that the era of working through darkness, as Yaakov Avinu had done with Rachel, had concluded. He thought it was time to enjoy the rewards and put his bed in Leah’s tent, symbolizing the era of reaping joy.
Yaakov, however, indicated otherwise by placing his tent in Bilhah’s tent, the maidservant of Rachel. This signified the continuation of Rachel’s mission—working in the mud and darkness, connecting to Hashem, and building from the darkness to Simcha. Bilhah, associated with confusion and withering, represented the ongoing work of elevating sparks trapped in the Kelipot. Reuven, lacking patience, moved the tent to Leah, misunderstanding that the Tikkun (rectification) was still ongoing.
Reuven was eager for the Geula mode, insisting it was time for Leah, an end to the continuous mourning. He sought exclusive entry into the Simcha mode, dismissing the need for any more days of mourning. However, he faced consequences for his impatience. The lesson here is clear: impatience can lead to hasty decisions and undesired outcomes. Leah, representing the time of Mashiach, is the ultimate goal, but Reuven’s hastiness overlooked the necessary process.
In the broader context, until the arrival of Mashiach Ben David, we are under the influence of Mashiach Ben Yosef, a descendant of Rachel. The approach of tzaddikim during the exile mirrors Rachel’s mentality—working hard from the Kelipot, laboring upwards to transcend difficulties. Mashiach Ben David, representing Leah’s attitude, will emerge with the final redemption.
Reuven’s impatience serves as a moral lesson: don’t force or rush the unfolding of events. History reveals instances where tzaddikim who tried to hasten outcomes faced negative consequences. Patience is emphasized as the key virtue for the final Geula.
The Galut of Edom is prolonged, and the lesson is clear: one should not force the situation, but rather, go with the flow, wait patiently, and follow the divine guidance. Impulsive actions, driven by overexcitement and a desire for quick progress, can lead to regrettable outcomes, a cautionary tale observed in the experiences of many tzaddikim and good-hearted individuals who jumped in too early, losing everything in the process.
Reuven’s loss was a consequence of his impulsive actions, which resulted in forfeiting the Bechor (firstborn) status and the Kehuna (priesthood). The Bechor symbolizes the initial stage of birth, where every Jew starts in the darkness, facing the first challenges of life. This initial stage is about emerging from darkness into light, akin to the joy associated with the birth of a firstborn.
The second aspect, Yeter Se’et (raising hands in priestly blessings), signifies the elevation of hands in blessing. Rebbe Nachman teaches that true joy (Oz) is connected to this elevation. Oz, often translated as boldness, also refers to joy and delight in Hashem’s place. This complete Simcha results from the activation of blessings associated with being a firstborn.
Reuven lost out on these three levels—Bechor, Se’et, and Az—due to his hasty and impulsive nature. “Pachaz KaMayim”, acting hastily like water, led to this loss. Rebbe Nachman’s Lesson 24 underscores the importance of patience, with the key being Keter, the concept of waiting until the doors open. Reuven lacked this patience, and as a result, the privileges went to Yosef, Yehuda, and Levi.
The lesson for us is to learn from the parsha, take life easy, and patiently wait to reap the benefits and blessings.
Shabbat Shalom and all the best.
Meir Elkabas
